Stories, contingent materialities, and moral inquiry: Response to Simone, MacLeavy, Kim, and Lake

Ihnji Jon
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引用次数: 2

Abstract

In response to the thoughtful and generous commentaries of Simone, MacLeavy, Kim, and Lake in my paper “Bubble Clash,” I lay out three considerations for social inquiry and knowledge production. First, learning from MacIntyre’s discussion of Jane Austen, whose stories exemplify an imaginative moral inquiry in which different rationalities and virtues collide, I highlight the role of stories in moral progress in which our sensitivity and responsiveness to people and things are increased. Second, I expand on Simone’s and MacLeavy’s notion of contingent materialities that mandate storytellers’ work to be always in progress and “in the middle.” I connect this line of thought with Kim’s “dreamscapes” of the municipalities in Georgia where the past, present, and future are being spatially materialized, the examples of which include the continuing legacies of institutional anti-Blackness concurrently existing with immigrants’ growing physical predominance in “White-fled” areas. Finally, I return to Lake’s pragmatism and its emphasis on moral inquiry. No matter how complex, ungraspable, and perturbing the world may seem, the wisdom of pragmatism invites us to start from questioning the purpose of our writing act: why do we write and for whom do we write?
故事、偶然物质性和道德探究:对西蒙娜、麦克利维、金和莱克的回应
为了回应西蒙、麦克利维、金和莱克在我的论文《泡沫冲突》中深思熟虑而慷慨的评论,我列出了社会调查和知识生产的三个考虑因素。首先,从麦金太尔对简·奥斯汀(Jane Austen)的讨论中学习,我强调了故事在道德进步中的作用,在道德进步中,我们对人和事的敏感性和反应性增加了。简·奥斯汀的故事是一种富有想象力的道德探究的例证,不同的理性和美德在其中相互碰撞。其次,我扩展了Simone和MacLeavy关于偶然物质性的概念,即要求讲故事的人的工作总是在进行中并且“处于中间”。我将这一思路与金的“梦境”联系起来,在格鲁吉亚的城市里,过去、现在和未来都在空间上被物化,其中的例子包括持续存在的制度反黑人的遗产,同时存在于移民在“白人逃离”地区日益增长的物理优势。最后,我回到雷克的实用主义及其对道德探究的强调。无论这个世界看起来多么复杂、难以理解和令人不安,实用主义的智慧都邀请我们从质疑我们写作行为的目的开始:我们为什么写作,我们为谁写作?
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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